Numbers

Chapter 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 In the fourth book, called Numbers, Moses numbers the tribes of Israel, wanting to show how they, by the blessing of God, multiplied and in the course of two hundred and twenty years from seventy souls increased to six hundred thousand capable of wielding weapons. “And the Lord spoke to Moses in the wilderness of Sinai... on the first day of the second month... take the number of all the congregation" (Numbers 1:1-2). In the second month of the second year after the Jews left Egypt, the children of Israel were numbered as Moses. This depicts Immanuel's counting of a new creation, the sons of men, around His mental tabernacle. The month is the image of Immanuel, and the year is the image of the new creation; by the fact that only men are included in the count, it is shown that only those who are perfect, like men in strength, are included in the number of heavenly ones, and not those who, through negligence and inactivity, have become effeminate. And by the fact that all the names are collected and inscribed according to the twelve ancestors of the tribes, it is depicted that the descendants of the twelve apostles were inscribed in the earthly Church; and probably the ones above are also inscribed according to the heads of their hosts. The tribe of Levi, which, originating from the same ancestor of Israel, was not included in the number along with Israel, serves as an image of the fact that the saints, although they are from the world, do not belong to the world. And the princes of the angels are above their hosts, as the head is above the members. “And let the Levites watch over... the guards of the tabernacle” (Num. 1:53). This means observing the cloud, so that as quickly as the cloud moves, whether during the day or at night, the Jews also move along with the cloud. On the east side of the tabernacle were the camp of the tribes: Judah, Issachar and Zebulun; in their camps there were “one hundred and eighty-six thousand and four hundred” (Numbers 2:9), which were included in the number. They set up camp first. Reuben, Simeon and Gad encamped south of the tabernacle, in their camps there were “one hundred and fifty and one thousand, and four hundred and fifty” and they camped “second” (Num. 2:16). When these tribes were erected (set up), then the tabernacle was also erected with the Levitical regiment “in the midst of the regiments” (Num. 2:17), mentioned earlier and following it. The regiments of Ephraim, Manasseh, and Benjamin were encamped to the west of the tabernacle; in their camps there were “one hundred and eight thousand and one hundred; they went up third..." (Num. 2:24). Dan, Asher and Naphtali encamped north of the tabernacle; in their camps there were "one hundred and fifty and seven thousand and six hundred." "They were to go last" (Num. 2:31). “And... Moses... the sons of Levi x,” - who were commanded to watch the cloud: “and... these sons of Levi from their names..., the son of Gersoni...: Loveni and Shimei” (Numbers 3:16-18). “The number of their males, from a month... and upward... was seven thousand and five hundred" (Numbers 3:22). They camped to the west of the tabernacle and had to wear the tabernacle and its coverings, "and the covering of the doors of the tabernacle of the meeting, and the curtains of the courtyard, and the curtain of the doors of the courtyard, which is like the tabernacle, and the ropes (ropes) of the tabernacle, with all its accessories" (Numbers 3:25-26). "The sons of Kohath... Amram and Issaar (Izhar)... and Uzziel (Uzziel)...; the number of their males, from a month... and above, was eight thousand and six hundred." tabernacle, and had to carry the ark, the table, the lamp, the altar and the vessels of the altar or the holy one, “they serve in them” (Numbers 3:19, 27–29, 31). two hundred" (Num. 3:20, 34). They camped north of the tabernacle, and had to carry "the heads of the tabernacle and its pillars, and its pillars, and its stand" (Num. 3:36). Moses and Aaron occupied the place of "co-presidents", to the east of the tabernacle (Numbers 3:38). “The whole number of the Levites..., from the month... upward, was twenty-two thousand” (Numbers 3:39). The sons of Gershon depict a slave who was given one talent; the sons of Merarina - a slave who was given two talents; and the sons of Kohath - the servant who received five talents. In another sense, the sons of Gershon are the image of the repentant, the sons of Merarin are the righteous, and the sons of Kohath are the perfect. And one more thing: the sons of Gershon represent the prophets, the sons of Merarin - the apostles, the sons of Kohath - serving spirits. And finally, the sons of Gershon represent the earthly, the sons of Merarin - the heavenly, the sons of Kohath - the Thrones. “And thou shalt take five shekels upon the head...twenty shekels of pennies, and give the money unto Aaron and his son” (Numbers 3:47–48). Such a shekel was probably made by Aaron himself, and sealed with his seal; the number of all the Levite servants was seven thousand and eighty-five. “Command the children of Israel, and let them drive out from the army every leper, and every one who sheds seed” (Numbers 5:2). This was commanded with the intention of arousing the Jews to think that if involuntary defilements make them unclean, then how much more so are voluntary sins. This also encouraged those who were excommunicated and forced to live outside their homes to take care to quickly cleanse themselves, re-enter their home and join the host. “If a husband or wife sins, let him repay the true crime, and add a fifth of it to him...to whom he has sinned” (Numbers 5:6–7). This law also applies to those who have sinned in that, for any reason, they did not pay their tithes at the appointed time. “A husband, if his wife transgresses... and this is hidden from the sight of her husband, and hides herself... the priest will give the wife the water of reproof... and if... the wife is not defiled, she will remain unharmed and be fruitful” (Num. 5:12–13, 24, 28), that is, if she was previously barren, then for the offense she will be rewarded by the dissolution of the womb her. Since she, through her relaxed and free life, aroused jealousy in her husband, she must undergo purification, and her husband, as her guardian, must cleanse her from sin. “Let the bitter water of reproach be in the priest’s hand” (Numbers 5:18). This was the water over which the priest pronounced curses, and which was therefore called the water of reproach. “If any man or wife excommunicates himself, he will take a vow of Naziriteship... that he may be a disciple of the Lord... let him not drink of the fir tree... let no razor come upon his head” (Numbers 6:2-3, 5). The Nazirite, who was commanded not to drink wine and strong drink throughout his Nazirite life, represents the Jewish people, to whom the Lawgiver gave the commandment to also renounce the Egyptian customs, like intoxicating wine, just as he renounced the use of wine, and not to eat strong drink, that is, not to enter into communication with the Canaanites. For wine is an image of the teaching of the Egyptians, and strong drink is an image of the teaching of the Canaanites, and the intoxicating power of both is the wickedness of the inhabitants of Egypt. The fresh and dry grapes represent the deeds of the Egyptians and Canaanites, the bone and shell are the remains of their wickedness. In another sense: “let him not drink wine and strong drink” (Num. 6:3), that is, let him not allow his flesh to become drunk with passions, and his spirit to be indignant with thoughts. Moreover, the law, prohibiting the eating of grapes, commands that every offspring of passions be cut off; and, by prohibiting eating bones and shells, he teaches to take care of unimportant things. A Nazarite is commanded to grow hair on his head in order to commemorate the fact that he must be perfect in virtues; “Let no razor come upon his head,” that is, let him not allow worldly things to prevail over the beauty of his soul. “If anyone... dies with him, he will be defiled” (Numbers 6:9), that is, if a deathly thought prevails over him and is carried out, then all his virtues will be taken away from him. “And the princes of Israel brought... their gifts before the Lord, six covered chariots and twelve oxen” (Num. 7:2–3). The twelve princes represent ministering spirits, and the oxen represent the apostles. The twelve tribes, from which the prophets and apostles came, were also their image. The six chariots represent the six countries to which the Gospel of Christ was brought. “The silver dish is one” depicts the morals of the apostles, and the “silver... cups and” depict the morals of the prophets. “Incense... full of incense” depicts the soul of Emmanuel, which was not disturbed by sinful passions (Num. 7:13–14). In another sense, the silver dish serves as an image of the righteous, bowls - as an image of the repentant, incense - the image of the perfect. And one more thing: the incense represents the chosen Church, ascending into the mental tabernacle; and the aromas in the incense represent the tribes and peoples who are united by faith in the aroma of fragrance. And the incense, filled with incense, depicts the soul, filled with virtues, shown under the guise of various incense. “Let the children of Israel keep the Passover” (Numbers 9:2). The first Passover, celebrated in Egypt, depicts the joy of the righteous in a real sorrowful life, an incomplete joy. The second Passover, celebrated in the desert after the exodus from the land of Egypt, depicts the complete joy and complete joy at the end of this temporary life. In another sense, the first Pascha, celebrated during slavery, depicts the state under the law, and the second Pascha, committed after deliverance from slavery, indicates a new Pascha, in the Church of Christ; The third Passover, which the sons of Israel performed upon their return to the land of promise and upon the division of their inheritance, marks the resurrection of the dead and the general Passover of all rational beings - men and Angels, as well as the settlement of each in his abode. The three ranks that came to the legal Easter represent the three ranks of those who will come to the holiday of heaven and earth; the first will be above the Judgment, others will be judged, and the third will not come to the Judgment. Above the Court are those whose deeds are perfect; those judged are those whose deeds are tested here by the fire of repentance and who will improve their lives; those who do not come to the Judgment are those who have not done anything good, and they go into eternal torment, according to what was said: “wickedness will not rise again to the Judgment” (Ps. 1:5). The cloud sometimes remained over the tabernacle for many days, and sometimes remained for a short time. The descent of the cloud onto the tabernacle and its erection indicated the time of the Jews' long or short stay in place. “In the second summer, on the tenth day of the second month *, the clouds were lifted up from the tabernacle” (Num. 10:11). Thus, for the first time, a cloud ascended over the tabernacle and passed from Sinai to Paran. “And Moses spoke to Job the son of Raguel:... we are lifted up to the place of which the Lord spoke: this I will give to you: and whatever good God does for us, we will do for you... do not forsake us... and you will... be fed with water" (Num. 10:29, 31), because he was a husband capable of governing. This Jobab is called the father-in-law of Moses, but he was the father of Jethro, the father-in-law of Moses; he is called father-in-law as an old man, moreover, the eldest in the family and the head of the house. And the fact that Moses asked Jobab to go, but he did not go, depicts how Immanuel called on the Jewish people to follow His teaching, but the Jews did not follow. “Fire... consume part... of the army” because they learned blasphemies from the Egyptians, and lust from the strangers who were among them (Num. 11:1). “And the meat was still in their mouths, and they were not yet eaten, and the Lord was very angry with the people” (Num. 11:33), because they could not restrain themselves from lusts and, as David says, they said with cunning: “Before smite the stone, and the flow of water... can food and bread give?” (Ps. 77:20). “I have tempted Me, behold, tenth” (Num. 14:22); as David says: firstly, “there was great sorrow in going up into the Red Sea”; secondly, “tempting God in the abyss”; thirdly, “and Moses angered the camp”; fourthly, “and he made a calf in Horeb, and worshiped the graven image”; fifthly, “and despised the desired land”; sixthly, “and took communion with Beelphegor”; seventhly, “and provoked Him to anger on the water of strife”; eighth, “and mixed among the nations ... and became a temptation to them”; ninth, “and he devoured his sons and his daughters by the demon”; tenthly, “and provoked God in his undertakings” (Ps. 106:7, 14, 16, 19, 24, 28, 32, 35–37, 29). “The strangers who were among the Jews came to lust after lust and said to the children of Israel with weeping, “I remember the fish that was poison in Egypt” (Num. 11:4–5). These strangers, who wanted fish, melons and other things, depict evil thoughts that, having taken possession of the soul, drag it after carnal lusts and instill in it disdain for lust and doing virtues, this mental manna. “The manna was like coriander seed.” What was said about manna, that it was like coriander seed, shows that any food could be prepared from it, that it had the taste, juiciness, and pleasantness of any food. “It looked like a crystal,” that is, it looked like ice. “And grinding in millstones, and grinding in mortars, and boiling in pots, and making needs out of it” (Num. 11:7–8); at the same time, the manna took on a different taste. Those who eat manna ground in millstones are portrayed as perfect; those who pound the stupas represent the righteous; those who eat manna boiled in pots represent penitents, because their bread was dissolved in tears; and those who make consumer goods (cakes) from manna depict sinners who feed their thoughts with dust and ashes, and eat what is unlawful for them. “Gather... seventy... elders and bring them to the tabernacle... and I will take away the Spirit that is in you and put it on you” (Numbers 11:16–17). Gather seventy elders to help you in public affairs; “And I will take away (take) from the Spirit that is in you and put it on you,” so that they will not boast before you, knowing that they are partakers of the power that is in you. They say: “Who will feed us meat?.. And the Lord will give you meat to eat... and you will eat until it comes out of your nostrils; and it will be an abomination to you” (Num. 11:18, 20), that is, it will become as disgusting to you as food digested in the stomach. In a mysterious sense, this signifies among the Jewish people that lust that remains to this day, with which they long to celebrate their Passover after they saw the true Sacrifice offered on Calvary and rejected it, just as their fathers rejected manna from heaven. But understand that abomination is twofold: carnal and spiritual; one harms the belly, the other harms the soul. Let us be afraid of both, for when the Jews ate dyes without lust, it was to their benefit, and when they began to eat with greed, then, since they ate according to lust and not according to their needs, what was previously useful for them became harmful. Therefore, those who transgress the limits prescribed by nature and follow their lust in food are very much and immensely insane. If we were to catch for them all the fish that are in the sea, this would not satisfy their lust. “And Moses spoke to the Lord... where can I give meat to all this people?” (Numbers 11:11, 13). In these words one can see not the doubt of Moses, but only the desire to find out in advance how it will be and where the meat will be given from. “And he died from the Spirit that was upon him, and put it on seventy men” (Numbers 11:25). Just as tree fruits receive life sap from tree branches, so the seventy elders felt that the Spirit flowing from Moses entered their interior. What is said, that the Spirit was taken from Moses and given to the seventy elders, does not mean that the Spirit was taken away from Moses, but makes it clear that all rational beings receive the Spirit from Christ. “Two of... the seventy, Eldad and... Modad, who prophesied in half" (Num. 11:26). Jesus says to Moses: “Rebuke them” (Num. 11:28). Why did he say this? They say that they prophesied like this: “Moses brought us out of Egypt, but Jesus will bring us into the land of promise.” That’s why Moses said: “I am not jealous about this, and I would like that all the people would become a participant in the gift of prophecy, and the Lord, instead of the evil spirit that now moves them, driving it away, gave them His Holy Spirit.” “And Miriam and Aaron cried out against Moses” (Num. 12:1), and, turning: “Aaron looked at Miriam, and behold, she was a leper” (Num. 12:10). Miriam, as the Holy Scripture narrates, reproached the wife of Moses and Moses himself. Aaron and Miriam said: “Is the word Lord food for Moses alone? food and don’t you say to us?” (Numbers 12:2). “If God had chosen Moses alone to interpret the mysteries, he would not have spoken to us.” “And Aaron spoke to Moses... let it not be... that a monster is cast out from the wombs of mothers, and (behold, already) he has eaten half her flesh" (Num. 12:11-12). For leprosy damages and kills the skin on the body, the circulation of blood in it stops, and therefore hair does not grow on it. “And the Lord said to Moses: If her father had spit in her face, would not the seven days be put to shame? Let him be away from the regiment for seven days” (Num. 12:14). This was done so that the whole crowd, hearing about Mariam’s act and seeing how she was punished, would be afraid. For if the prophetess suffered such punishment on her head for the insolence of her tongue, then where will we find ourselves when we sin? If Aaron was not punished along with Miriam, then this was given to him for the sake of the preferential honor that God gave to the priesthood. And if God so honored and respected the priesthood in Aaron, then how much more should we honor the priests and give them due respect. “And Moses sent... spies, that they might spy out the land of Canaan... one man of the tribe” (Num. 13:4, 3). Moses sent Joshua the son of Nun from the tribe of Ephraim, and he went with them. Moses did this in order to test both the spies with the assignment given to him, and the people - with what the spies would say. But instead of encouraging the people with stories about the inhabitants and stirring up hearts with news of the fruits of the land of Canaan, the spies, upon their return, began to frighten the Jews. Only Joshua the son of Nun and Caleb the son of Jephunneh, of the tribe of Judah, encouraged the people and praised the land and its fruits. The spies sent by Moses to spy out the land serve as a type of prophets and teachers who were sent by God in the path of the law to lead the people to the service of the Gospel. “And they cut a branch from there, and one bunch of grapes” (Num. 13:24), and carried it on poles. The grape, which was carried by two on a pole, and which hung on the branch where it grew, depicts what the prophets and apostles carried Emmanuel on themselves. In another sense, this represents to us the image of the Cross, and those who carried the grapes represent the image of two thieves. “And Moses spoke to the Lord, and the Egyptians heard and said: The Lord is not able to bring His people into the land about which they swear, and therefore ... destroy them in the desert” (Num. 14:13, 16). This was said so that the love of Moses would be revealed: not out of fear of losing his leadership, but out of love, Moses intercedes for the people. For he was promised that even if the Jews were destroyed, he would be the leader of an even greater people (Ex. 23:30–31). “And the Lord said, “As you have spoken... your bodies will fall in this desert” (Num. 14:28–29). Death struck the spies before others because they blocked the people’s door to possessing the land that was so desirable for them; the spies opened the door of Sheol for the six hundred thousand who went down there after them. “You shall set aside the portion for the Lord, the firstfruit of your dough, you shall separate the bread” (Num. 15:19–20). God commands that a portion be separated from the kneaded dough, and before they themselves taste the bread, the separated portion should be given to the priest or to the poor. “And she found a man to gather wood on the Sabbath day” (Num. 15:32). The one who collected wood was stoned, because he did something similar to what was done by Zimri, the son of Salom. Zamri, in the eyes of Moses and the elders, went in to the Midianite Hazba, and this one, in front of the eyes of the entire resting host, went out to collect firewood on Saturday and insulted the holiness of the day, honored by the entire host; and when they accused him, he said that he did so out of oblivion. “And let them make for themselves robes upon their garments throughout their generations” (Numbers 15:38). It is commanded to make cassocks (tassels) on the edges of the vestments, so that, looking at them, they do not forget the law of God. “Korah the son of Issaar the son of Kohath the son of Levi, and Dathan and Abiron the sons of Eliab, and Abnan the son of Peʹleth the son of Reuben rebelled” (Num. 16:1). They rebelled against Aaron, intending either to take away the priesthood from him, or to serve as priests with him in the tabernacle. But even when they made bricks in Egypt, they did not desire it, and when the Egyptians beat them, they did not desire it; when the sea was divided, they did not ask for it; and when they were mired in Egypt, they did not covet this; and when the Jews crossed the sea, such a thing did not occur to them, because they were afraid of judgment and punishment. Korah and the others, who rebelled against Aaron and wanted to receive his priesthood, represent the image of the high priests who rebelled against our Lord and, as said in the parable of the vineyard, wanted to receive His inheritance. “The earth became gray under their feet” (Numbers 16:31). So God brought down into the land those who, having been deprived of Egyptian pleasures, were indignant, and instead desired the priesthood for themselves, and Egypt, filled with wickedness, was compared to the holy priesthood. “Gather together the censers... from among those who are burnt out... for the censers of these sinners have been sanctified in their souls: and I will make the wrought iron, the deposit of the altar” (Num. 16:37–38). If the censers of those who angered God were “sanctified... in their souls” and used to decorate the altar, then how much more are the bodies of confessors sanctified “in their souls.” “And the Lord spoke to Moses, saying: Speak to the children of Israel, and take from them one rod each... for the house of their fatherland... And if the man I choose, his rod will vegetate” (Num. 17: 1-2, 5). Although there was murmuring in the house of Reuben and among the Levites, the rods of all the tribes were collected and placed in the ark, so that those who grumbled could not say: “Why did you not choose the rods of the house of Reuben, when you chose the rods of the house of Judah, the house of Gad?” Therefore, Moses lays down the rods of all the tribes in order to reject everyone, and to free the house of Aaron from the general indignation against him. The rod of Aaron, which alone of all the rods vegetated (blossomed), serves as an image of Emmanuel’s venerable flesh, for Emmanuel, having become the Son of the nature of the corruptible, Alone remained incorruptible in the tomb and, having suffered innocent suffering, in Himself alone revealed the secret of incorruptibility, dispassion and immortality. And again, Aaron’s rod, which alone of all the rods vegetated, shows that the Flesh of Christ, the Son of Corruption, alone did not see decay and did not remain in the tomb. “And all the fat of wheat... and wine, and the firstfruits thereof, if they give it to the Lord, I have given it to you. All the firstborn... in their lands, if they bring it... let it be given to you" (Num. 18:12). God gave to the sons of Aaron all the firstborn of men, and cattle, and sheep, and bulls, and goats. "All the firstborn of mankind, and the firstborn of cattle let the unclean ones be redeemed... but let not the firstborn of the bulls... sheep and... goats be redeemed" (Numbers 18:15, 17); let their meat be for the priests, except for the fat that was to be brought to the altar. Numbers 18:26–27). God gave the Levites a tithe of all wealth and fruits. The people brought tithes to the Levites, the Levites to Aaron, and Aaron to God. “And the Lord spoke to Moses... saying:... let them bring to you a young redhead without blemish, even if she has no blemish... and let them give it to Eleazar... and let her be slaughtered before him” (Numbers 19:1-3). The red youth slaughtered by the priest was not intended for sacrifice, as shown by the ashes of the youth (Num. 19:9), which were used to cleanse those who needed cleansing. And since the young woman completely indulged in the burnt offering, it is clear from this that the priest did not slaughter her for his own needs. “And let a clean man take hyssop and dip it in water, and let him sprinkle it on the house and on the vessels” (Numbers 19:18). “Hyssop and scarlet thread,” that is, a thread made of scarlet wool (Num. 19:6), were used, because of their great value, as things that had to be bought, which in the eyes of the people gave great importance to the matter, and the children of Israel could not neglect this as something not worth any cost. “And Moses and Aaron called a crowd before the stone, and said to them: listen... disobeying: Shall we bring water out of this rock for you? Since Moses did not glorify the Lord and did not demonstrate His power on the stone and reproached the people, he himself was reproached for the fact that, contrary to previous examples, he struck the stone twice when the water had already been given. “And the Lord sent poisonous serpents among the people, and they gnawed at the people” (Numbers 21:6–7). Then Moses prayed for the thousands who were stricken, and was heard. But if he himself sinned, then why didn’t he pray for his soul? Although he prayed to enter the promised land, he did not pray for forgiveness of his sin. And if he sinned, then he should have cared about the remission of sin, and not about the land of Canaan. It was better for him, having been cleansed, to die in the wilderness than for someone guilty of sin to enter the land of promise and see it. This means that he did not pray about sin, because there was no sin; He prayed for the earth, because he wanted to enter it. But what he wanted, God did not give him, but gave him what was more than he asked for. For the possession of the land was delayed for a long time, but he was given a preliminary glimpse of it. “And you created... the copper serpent... and when the serpent bit the man, he looked upon the copper serpent and lived” (Numbers 21:9). The Jews, because they grumbled about the manna - the bread of Angels, were bitten by snakes that feed on dust and do not grumble about it. Moses erected this image in front of the doors of the tabernacle, so that those who had turned their thoughts away from God would turn their gaze there, and so that the place from which healing would come to them would become venerable for them. This represents the image of the One who said: “And just as Moses lifted up the serpent in the wilderness to heal the sons of his people, so it is fitting for the Son of Man to ascend to the Cross for the salvation of all nations.” (John 3:14) “Then Israel sang this song: Go up, O treasure, sing to him: This treasure is a digger... the princes, having cut it off, the leaders of the people... pointed out with their rods from the desert to Manphanael.” (Num. 21:17–18) It is said: “Have the treasures been dug up... the princes,” that is, those who belonged to the house of Moses dug up, “cutting down... the leaders of the people,” that is, the leaders of the tribes, pointed it out with their rods, that is, with their power. They say that a stone also followed the Jews, and when they stood in one place, twelve springs flowed out, and when they moved from one place to another, there were no springs, but they were not deprived of water; when they arrived at the place, then those who were from the house of Moses and the leaders of the tribes came out with their rods, sang a song of praise, and the springs were abundantly filled with water. Numbers 21:18–20) The top of the hill depicts the nature of God; Naadiel - the angels; the desert - the appearance of the apostles and the calling of the nations. “For this reason they say: Come to Heshbon,” that is, come, Jews, to your inheritance. “Let the city of Zion be built and built” (Num. 21:27); although this city was destroyed when the sons of Israel took possession of it, it was later restored and recreated by the sons of Reuben, when they received it as an inheritance for themselves. “And... Balaam... spoke to Prince Balak... God does not allow me to go with you” (Numbers 22:13). What is said that God did not allow Balaam to curse the people does not mean that if Balaam had cursed, then the people would have been cursed; shows that Satan cannot harm the saints. “And when the donkey saw the Angel of God, he kissed the fence. And Balaam beat the donkey” (Num. 22:25, 22). Balaam beats the donkey three times with a rod, but cannot make him walk. Balaam's donkey is an image of the human race, which became, as it were, a chariot of the devil. The donkey, seeing the Angel, cast off Balaam; So the soul, having been worthy to see the Bridegroom at His appearance, cast off the alien yoke from its neck and became the chariot of Emmanuel, having previously been the chariot of the hordes of the adversary. “And Balaam said...: Who can number the sand of Jacob and the number of the fourth part thereof?” (Numbers 23:1, 10). The sand of Jacob signifies his seed, which multiplied like the sand of the sea, so that it was impossible to number a fourth of Israel. “And Balak said... I called you to curse my enemy” (Numbers 23:11). God did not allow Balaam to curse the people, who soon fell into fornication with the daughters of Moab and were punished with a plague for this, and did not allow that, when the judgment of righteousness befell the Jews for their wickedness, they would not think that the punishment befell them as a result of Balaam’s curse, and that they would not turn after the sorcerers, thinking that they really have power, which in fact they do not have. In addition, so that Balaam himself would not think and become convinced that his curses had brought a plague upon the Jews, God made it so that Balaam blessed the people in the presence of Balak; He cursed Balak himself, who stood at his church, and all the enemies of the people of God. For Balaam says: “those who bless you, bless you, and those who curse you, curse you” (Numbers 24:9). But although Balaam did not curse the Jews, what was the benefit of this to the people who, after his blessing, were cursed? God allows Balaam to bless the Jewish people and to bless himself with the same blessing. “And may my end be like theirs!” (Numbers 23:10). But the people and Balaam perished together, and the blessing turned into a curse, for the Jews were destroyed by infection; Balaam fell along with the Midianites, who were cursed by him and whom the Jews defeated. "A star will shine from Jacob". This is Zerubbabel, the savior of the Jews and the image of Jesus, the Savior of all nations. “And a prince shall arise from Israel”—this is Zerubbabel. “And the giants of Moab will destroy—on their return from captivity—and will take captive all the sons of Seth,” that is, the kingdoms adjacent to Judah. ​​“The beginning of the languages ​​of Amalek,” because he was the first to enter into battle with Israel. “And his end will perish forever” (Num. 24:17, 20). This is Antiochus, one of Alexander’s successors, who oppressed the Jews during the Maccabean times. “Following the man of Israel into the spoon, he pierced both of them... and was jealous of My jealousy in them. And because you are zealous for your God and have mercy on the children of Israel. The name of the man is... Zimri the son of Salmon” (Num. 25:8, 11, 13–14). This Zamri, the son of Salmon, who in the eyes of his brethren dared to enter the Midianite woman and whom the leaders of the people did not kill for this, is the image of Satan, who shamelessly leads the sons of men into sin. And the fact that Zamri was not killed by the leaders of the people serves as an image that the Heavenly Powers, the forefathers, and the prophets could not defeat Satan; Immanuel (whom Phinehas portrays) overcame him, who by His Cross overthrew and crushed Satan and all his power. “And the harm of the children of Israel ceased” (Num. 25:8). Thus the power of death is rendered inactive as soon as sin is taken away. “And the name of the wife of Midian... Hazvi, daughter of Sura” (Num. 25:15), the leader of the tribe from the generation of Midian. When Hazvi was killed in her bush, then all the Midianites were afraid of such a death, took down their tents and ran away. For the children of Israel the opportunity to sin ceased, because the nets fled from the prey so that it would not fall into the nets. Sulitsa (spear), pierced into Zamri and Khazvi, put a limit to the anger poured out by justice on the people, brought fear and horror to the entire host and aroused a cry in the family of the murdered. And Moses turned to prayer to calm down from the grief that the sight of dead bodies produced in him. “And these are the names... of her daughter Zalpaad: Maalah, and Nuah, and Egla, and Melcha, and Persah” (Num. 27:1). The daughters of Zalpaad said that their father was not among the five who rebelled against the Lord and upset Him with their incense, but in the desert “for the sake of his sin he died” (Num. 27:3), like all six hundred thousand Jews, and was not burned by fire, and did not go down to hell alive. Therefore, the commandment was given that everyone should have an inheritance in his own tribe, and the inheritance of one tribe should not be mixed with the inheritance of other tribes and should not pass to another tribe. In another sense, the daughters of Zalpaad, who receive inheritance along with other brethren, depict holy wives who, together with their husbands, receive inheritance in the Kingdom of God. “And the Lord spoke to Moses... avenge the vengeance of the children of Israel from the Midianites.” By the image of the five “kings of Midian” we mean the five instruments of sin (Numbers 31:1–2, 8). For all sins enter into man through five doors, that is, sight, hearing, taste, smell and touch. In the fact that these five kings were killed by Phinehas, we see the image of Immanuel, who brought the power of sin to exhaustion. About these five doors it is written: “Death ascended through the windows... and entered into our land” (Jer. 9:21). The Prophet here refers to the senses as windows. “And the holy vessels and the standard trumpets are in the hands of Phinehas” (Numbers 31:6). The standard trumpets that preceded the ark signify the trumpets of the prophets who cried out: “Immanuel is coming”; and the standard trumpets that accompanied the ark depict the evangelists who preached: “Immanuel has come.” “Gold, silver, copper, iron, lead and tin, every thing that the fire passes through... will be purified” (Numbers 31:22–23). Golden vessels, purified by fire, depict the apostles, silver ones - the prophets; By the image of vessels of copper, iron, lead and tin we mean the teachers of the Church, because, although they receive the Spirit, they do not like the apostles and prophets, but to a lesser extent. Vessels cleansed with water represent the middle and lower, the baptized and the catechumens. “And you came to Moses... setting up power over thousands... and captains of hundreds, and rekosha... with offerings... you found a husband, vessels of gold... hryvnias and rings" and so on (Numbers 31:48–50). These are the chosen vessels that the apostles brought to Christ from the pagan peoples. And also the apostles, prophets and teachers themselves are called golden vessels. “And Moses and Eleazar took these vessels and brought them into the tabernacle of testimony” (Numbers 31:54); so Emmanuel, having taught the apostles and saints, introduced them into the hidden glory of the Heavenly Tabernacle. “Thou shalt give one of fifty men, and of oxen, and of sheep, and of donkeys, and of all livestock, and give it unto the Levite” (Num. 31:30), as set apart to the Lord. The sheep taken as prey from the enemies were the largest number, because in the Church there are more simple people who require teaching than “the wise in the flesh... mighty... noble” (1 Cor. 1:26). Under the image of oxen are prophets, apostles and teachers; under the image of a donkey is represented the doing of righteousness; under the image of wives are represented the labors and contrition of those who repent and stand on a lower level. “And these are the camp of the children of Israel” (Numbers 33:1). What Moses wrote about the camps of the procession of the children of Israel, from where and where they went until they entered the land of rest, depicts how the Lord will reveal the saints before the Angels. The camps are the image of their labors and exploits, and the ascent from virtue to virtue. “And Aaron the priest went up to Mount Hor at the commandment of the Lord, and died there” (Numbers 33:38). And the law was given that all those imprisoned in cities of refuge, as in a prison, “after the death of the great priest” (Numbers 35:28) should come out and receive freedom. This return to their inheritance, allowed after the death of the high priest to murderers who took refuge in cities of refuge and fled from revenge for murder, presents to us the image of that Heavenly Bishop, Who by His death freed from hell the entire human race, which was in slavery under the power of death. There is no interpretation for this chapter. In the accepted texts of Scripture - on the twentieth day of the month. – Editorial staff of “ABC of Faith” You might be interested in: